तम् ह उवाच किंगोत्रः नु सोम्य असि इति सः ह उवाच न अहम् एतत् वेद भोः यद्गोत्रः अहम् अस्मि अपृच्छम् मातरम् सा मा प्रत्यब्रवीत् बहु अहम् चरन्ती परिचारिणी यौवने त्वाम् अलभे सा अहम् एतत् न वेद यद्गोत्रः त्वम् असि जबाला तु नाम अहम् अस्मि सत्यकामः नाम त्वम् असि इति सः अहम् सत्यकामः जाबालः अस्मि भोः इति
tam ha uvāca kiṃgotraḥ nu somya asi iti saḥ ha uvāca na aham etat veda bhoḥ yadgotraḥ aham asmi apṛccham mātaram sā mā pratyabravīt bahu aham carantī paricāriṇī yauvane tvām alabhe sā aham etat na veda yadgotraḥ tvam asi jabālā tu nāma aham asmi satyakāmaḥ nāma tvam asi iti saḥ aham satyakāmaḥ jābālaḥ asmi bhoḥ iti
He asked him: "Of what family are you, my dear?" He answered: "I do not know, sir, of what family I am. I asked my mother; she answered me: 'In my youth, when I went about a great deal as a serving-woman, I got you; and I do not know of what family you are. But my name is Jabālā, and your name is Satyakāma.' So I am Satyakāma Jābāla, sir."
ab0ffefc6be5 · 发布于 2026年7月26日 23:16:32 UTC
可用语言RUEN用方向键翻颂
The examination at the threshold: kiṁ-gotro nu somyāsīti — "of what family, my dear?" — and the boy answers by repeating his mother's words in full: softening neither the "serving-woman", nor the "went about a great deal", nor the "I do not know the family": so 'haṁ satyakāmo jābālo 'smi bho iti — "so I am Satyakāma Jābāla, sir".
The boy has laid out before a strange brāhmaṇa the whole vulnerability of his origin — word for word as his mother said it: no invention, no omission, no attempt at a more convenient name. This was the examination — not in gotra but in satya: and the next verse will pronounce the verdict that the tradition has been repeating for millennia: no non-brāhmaṇa would speak so.